Ananda Sutram is the basic scripture of modern Yoga composed in Sanskrit by Shrii Shrii Anandamurti (1921-1990) in the year 1961. Yoga ( Sanskrit: योग, IAST: yóga, joːgə refers to traditional physical and mental disciplines originating in India, to the Prabhat Ranjan Sarkar (May 21 1921 &ndash October 21 1990 also known by his spiritual name Shrii Shrii Anandamurti, was an Indian philosopher author social In the best traditions of sutra literature, the sutras (eighty-five in number), serve with breathtaking conciseness, as a framework for the entire Ananda Marga ideology. Ananda Marga, officially known as Ananda Marga Pracharaka Samgha (AMPS meaning "the organization for the propagation of the path of bliss " is Ananda Sutram means, in part, “aphorisms leading to ananda, divine bliss”. The sutra form has been valued over the centuries as a powerful tool for communicating a deep philosophy in a condensed, memorable way. The literal meaning of sutra is “thread”, implying that numerous jewels of thought can be strung on a single such thread.
Herein Shrii Shrii Anandamurti has in a few vivid strokes presented humanity with original concepts of metaphysics, epistemology, ethics and macrohistory. Prabhat Ranjan Sarkar (May 21 1921 &ndash October 21 1990 also known by his spiritual name Shrii Shrii Anandamurti, was an Indian philosopher author social He has set out for the first time a socio-economic approach conceived in the light of a theistic philosophy, blending subjective approach with objective adjustment, that offers the world a well-knit and progressive social system based on economic justice. A healthy society is described as a progressive utilization movement in which the basic necessities of all are met and the standard of living is progressively improved "for the good and well-being of all".
It consists of five chapters describing the universe, the mind, the spirit and the foundations of a healthy society.
1-1. Shivashaktyátmakam Brahma: Brahma is the composite of Shiva and Shakti
1-2. Brahma is the Hindu god ( deva) of creation and one of the Trimurti, the others being Vishnu and Shiva. Shiva:(pronunciation; Sanskrit: शिव Śiva, lit "Auspicious one" One of the Trimurtis Shiva is the supreme God in the Shaiva Shakti, meaning sacred force, power, or energy, is the Hindu concept or personification of the divine feminine aspect sometimes referred Shaktih Sá Shivasya Shaktih: Shakti (the Operative Principle) is the shakti (force) of Shiva. Shakti, meaning sacred force, power, or energy, is the Hindu concept or personification of the divine feminine aspect sometimes referred Shiva:(pronunciation; Sanskrit: शिव Śiva, lit "Auspicious one" One of the Trimurtis Shiva is the supreme God in the Shaiva
1-3. Tayoh siddhih saincare pratisaincare ca: Puruśa and Prakrti find their fulfilment in saincara (extroversial movement) and pratisaincara (introversial movement).
1-4. Paramashivah Puruśottamah vishvasya kendram: Supreme Consciousness at the nucleus of the universe is known as Paramashiva or Puruśottama.
1-5. Pravrttimukhii saincarah guńadháráyám: Saincara (in the Cosmic Cycle) is the gradual extroversial movement under the increasing influence of the guńas (binding principles).
1-6. Nivrttimukhii pratisaincarah guńávakśayeńa: Pratisaincara (in the Cosmic Cycle) is the gradual introversial movement under the waning influence of the guńas.
1-7. Drk Puruśah darshanaḿ Shaktishca: Puruśa is the substantiator, the ultimate witness; (the actional faculty of) Prakrti is the act of witnessing (and that which is witnessed).
1-8. Guńabandhanena guńábhivyaktih: As the guńas increase their bondage, they express themselves fully in the emergence of the fundamental factors.
1-9. Guńádhikye jad́asphot́ah bhútasámyábhávát: Due to excessive pressure of the guńas, proper balance among the bhútas (five fundamental factors) is lost and jad́asphot́a (explosion of matter) occurs.
1-10. Guńaprabhávena bhútasaungharśádbalam: Due to the increasing influence of the guńas, clash occurs among the fundamental factors and bala (energy) is produced.
1-11. Dehakendrikáńi parińámabhútáńi baláni práńáh: The resultant interial force forming the nucleus within the physical structure and maintaining its solidarity, is called práńáh (vital energy).
1-12. Tiivrasaungharśeńa cúrńiibhútáni jad́áni cittáńumánasadhátuh vá: Due to excessive clash, some crude matter is pulverized, and cittáńu (ectoplasmic particles), or mind-stuff, is evolved.
1-13. Vyaśt́idehe cittáńusamaváyena cittabodhah: Through the combination of ectoplasmic particles in the unit structure, the feeling of citta (objective mind) evolves.
1-14. Cittát guńávakśaye rajoguńaprábalye aham: As the influence of the guńas wanes and rajoguńa becomes dominant, the aham (sense of doership) evolves out of the citta.
1-15. Súkśmábhimukhinii gatirudaye ahamtattvánmahat:With further movement towards the subtle, the mahat evolves out of the ahamtattva.
1-16. Cittádahamprábalye buddhih: When the aham is greater than the citta, the buddhi (intellect) evolves.
1-17. Ahamtattva mahadprábalye bodhih: When the mahat is greater than the aham, the bodhi (intuition) evolves.
1-18. Mahadahamvarjite anagrasare jiivadehe latágulme kevalamcittam: In undeveloped living organisms, creepers and shrubs where aham and mahat have not yet evolved, there is only citta.
1-19. Mahadvarjite anagrasare jiivadehe latágulme cittayuktáham: In undeveloped organisms, creepers and shrubs where mahat has not yet evolved, there is aham as well as citta.
1-20. Prágrasare jiive latágulme mánuśe mahadaham cittáni: In developed organisms, creepers and shrubs, as well as in humans, there is mahat, aham and citta.
1-21. Bhúmávyápte Mahati ahaḿ cittayorprańáshe saguńásthitih savikalpasamádhih vá: When the aham and the citta merge into the Macrocosmic Mahat, the merger is called saguńásthiti or savikalpa samádhi.
1-22. Átmani mahadprańáshe nirguńásthitih nirvikalpasamádhih vá: When the mahat merges into the Átman, it is called nirguńásthiti (state of objectlessness) or nirvikalpa samádhi (the trance of indeterminate absorption, or total suspension, of the mind)
1-23. Tasyasthitih amánasikeśu: This state (of nirvikalpa samádhi) is beyond the mind.
1-24. Abhávottaránandapratyayálambaniirvrttih tasya pramáńam: The lingering bliss which follows this state of vacuity is the proof of that state, the means of firm belief in that state.
1-25. Bhávah bhávátiitayoh setuh Tárakabrahma: The bridge between Nirguńa Brahma and Saguńa Brahma is called Táraka (Liberating) Brahma.
2-1. Anukúlavedaniiyam sukham: A congenial mental feeling is called happiness.
2-2. Sukhánuraktih paramá jaeviivrttih: The attachment to happiness is the primary vrtti (propensity) of living beings.
2-3. Sukhamanantamánandam: Infinite happiness is ánanda (bliss).
2-4. Ánandam Brahma ityáhuh: This ánanda is called Brahma.
2-5. Tasminnupalabdhe paramá trśńánivrttih: That (Brahma) having been attained, all thirst is permanently quenched.
2-6. Brhadeśańáprańidhánam ca dharmah: To long for and run after the Great is dharma.
2-7. Tasmád dharmah sadákáryah: Therefore dharma should always be practised.
2-8. Viśaye puruśávabhásah jiivátmá: The reflection of Puruśa in a unit object is called the jiivátmá (unit soul).
2-9. Átmani sattásamsthitih: Every entity is embedded finally in the Átman.
2-10. Otahprotah yogábhyám samyuktah Puruśottamah: Puruśottama is linked to each entity individually and to all entities collectively.
2-11. Mánasátiite anavastháyám jagadbiijam: The seed of the universe lies beyond the mind, in a state the mind cannot comprehend.
2-12. Saguńát srśt́irutpattih: The creation originates from Saguńa Brahma.
2-13. Puruśadehe jagadábhásah: The universe takes form within the Cognitive Body.
2-14. Brahma Satyam jagadapi satyamápekśikam: Brahma is Absolute Truth; the universe is also truth, but relative.
2-15. Puruśah akartá phalasákśiibhútah bhávakendrasthitah guńayantrákashca: Puruśa does no action (directly), but is the witnessing entity of actions and reactions; located at the nucleus of Saguńa Brahma, He is the controller of the guńas.
2-16. Akartrii viśayasamyuktá Buddhih Mahadvá: The Buddhitattva, or Mahattattva, itself is not the doer, but remains associated with objects.
2-17. Aham kartá pratyakśaphalabhoktá: The Aham is the doer, and directly enjoys or suffers the results of action.
2-18. Karmaphalam cittam: The citta takes the form of the results of actions.
2-19. Vikrtacittasya púrvávasthápráptirphalabhogah: The process through which the distorted citta regains its original state is the enjoyment or suffering of the results of actions.
2-20. Na svargo na rasátalah: There is neither heaven nor hell.
2-21. Bhúmácitte saincaradháráyám jad́ábhásah: In the flow of saiṋcara, matter takes form in the Cosmic citta.
2-22. Bhútalakśańátmakam bhútabáhitam bhútasaungharśaspandanam tanmátram: Tanmátras (microscopic fractions of bhútas, or fundamental factors) represent the bhútas, are carried by the bhútas, and are created by vibrations from the clash within the bhútas.
2-23. Bhútam tanmátreńa pariciiyate: The bhútas are recognized by their corresponding tanmátras.
2-24. Dvárah nád́iirasah piit́hátmakáni indriyáńi: The indriyas (organs) are the composite of: the gateways of the organs, the nerves, the nerve fluid, and the appropriative piit́has (seats) of the organs (in the brain).
3-1. Paiṋcakośátmiká jaeviisattá kadaliipuśpavat: The living being is the composite of five kośas (layers of mind), like a plantain flower (with its petals).
3-2. Saptalokátmakam Brahmamanah: The Cosmic Mind is the composite of seven lokas (layers, worlds).
3-3. Kárańamanasi diirghanidrá marańam: Long sleep in the causal mind is death.
3-4. Manovikrtih vipákápekśitá samskárah: A distortion of the mind-stuff waiting for expression (i. e. , a reaction in potentiality) is known as a samskára.
3-5. Videhiimánase na kartrtvam na sukháni na duhkháni: In the bodiless mind there is no doership, no feeling of pleasure or pain.
3-6. Abhibhávanát cittáńusrśt́apretadarshanam: The sight of ghosts is created by the cittáńu (mind-stuff) in concentrated thought.
3-7. Hitaeśańápreśito’pavargah: The requital of an action is guided by the (divine) longing for welfare.
3-8. Muktyákáunkśayá sadgurupráptih: Out of the intense desire for mukti (liberation), one attains one’s sadguru (perfect master).
3-9. Brahmaeva gururekah náparah: Only Brahma is the guru, no one else.
3-10. Vádhá sá yuśamáná shaktih sevyaḿ sthápayati lakśye: Obstacles are the helping forces that establish one in the goal.
3-11. Prárthanárcaná mátraeva bhramamúlam: Prayer and ritualistic worship only become a source of confusion.
3-12. Bhaktirbhagavadbhávaná na stutirnárcaná: Devotion is ideation on God, not flattery of God or ritualistic worship.
4-1. Triguńátmiká srśt́imátrká asheśatrikońadhárá: The tri-attributional primordial force (progenitrix of creation) flows on in endless triangular forms.
4-2. Tribhúje Sá svarúpaparińámátmiká: In the triangle of forces, the three attributes of Prakrti are locked in endless mutual transformation.
4-3. Prathamá avyakte Sá Shivánii kendre ca Paramashivah: In the first stage (not yet a stage of actual manifestation), Prakrti is called Shivánii, and the witnessing Puruśa at the nucleus is called Paramashiva.
4-4. Dvitiiyá sakale prathamodgame Bhaeravii Bhaeraváshritá: In the second phase, when the germ of evolution sprouts, Prakrti is called Bhaeravii, and the witnessing Puruśa is called Bhaerava.
4-5. Sadrshaparińámena Bhavánii Sá Bhavadárá: In the vibrational world there is a sequence of similarity of curvatures (homogenesis). Here Prakrti is called Bhavánii and the witnessing Puruśa is called Bhava.
4-6. Shambhúliuṋgát tasya vyaktih: The process of creation starts from Shambhúliuṋga.
4-7. Sthúliibhavane nidritá sá kuńd́alinii: In the ultimate state of crudification, the paráshakti lying dormant at Svayambhúliuṋga is called the kuńd́alinii (“coiled serpentine”).
4-8. Kuńd́alinii sá múliibhútá rńátmiká: The kuńd́alinii is the (force of) fundamental negativity.
5-1. Varńapradhánatá cakradháráyám: In the movement of the social cycle, one class is always dominant.
5-2. Cakrakendre sadvipráh cakraniyantrakáh: Located in the nucleus of the social cycle, sadvipras control the social cycle.
5-3. Shaktisampátena cakragativardhanam krántih: Accelerating the movement of the social cycle by the application of force is called “evolution”.
5-4. Tiivrashaktisampátena gativardhanam viplavah: Accelerating the movement of the social cycle by the application of tremendous force is called “revolution”.
5-5. Shaktisampátena vipariitadháráyám vikrántih: Reversing the movement of the social cycle by the application of force is called counter-evolution”.
5-6. Tiivrashaktisampátena vipariitadháráyam prativiplavah: Reversing the movement of the social cycle by the application of tremendous force is called “counter-revolution”.
5-7. Púrńávartanena parikrántih: A complete rotation of the social cycle is called “peripheric evolution”.
5-8. Vaecitryaḿ prákrtadharmah samánam na bhaviśyati: Diversity, not identity, is the law of nature.
5-9. Yugasya sarvanimnaprayojanam sarveśám vidheyam: The minimum requirements of an age should be guaranteed to all.
5-10. Atiriktaḿ pradátavyam guńánupátena: The surplus wealth should be distributed among meritorious people according to the degree of their merit.
5-11. Sarvanimnamánavardhanam samájajiivalakśańam: Increasing the minimum standard of living of the people is the indication of the vitality of society.
5-12. Samájádeshena viná dhanasaincayah akartavyah: No individual should be allowed to accumulate any physical wealth without the clear permission or approval of the collective body.
5-13. Sthúlasúkśmakárańeśu caramopayogah prakartavyah vicárasamarthitam vańt́anainca: There should be maximum utilization and rational distribution of all mundane, supramundane and spiritual potentialities of the universe.
5-14. Vyaśt́isamaśt́isháriiramánasádhyátmikasambhávanáyám caramo’payogashca: There should be maximum utilization of the physical, metaphysical and spiritual potentialities of unit and collective bodies of human society.
5-15. Sthúlasúkśma kárańo’payogáh susantulitáh vidheyáh: There should be a proper adjustment amongst these physical, metaphysical, mundane, supramundane and spiritual utilizations.
5-16. Deshakálapátraeh upayogáh parivarttante te upayogáh pragatishiiláh bhaveyuh: The method of utilization should vary in accordance with changes in time, space and person, and the utilization should be of progressive nature.
Pragatishiila upayogatattvamidam sarvajanahitártham sarvajanasukhártham pracáritam. [This is the Progressive Utilization Theory, propounded for the happiness and all-round welfare of all. ]